If we want to give a true definition of the Qur’an, then it should surpass any definition based on human standards. When people define something they name its magnitude and features etc… but in order to define the Noble Qur’an we say that the Noble Qur’an starts from the glorious Ayah saying (what means): “In the Name of Allah, the Most Beneficent, the Most Merciful, All the praises and thanks be to Allah….” (Surah Al-Fatihah, 1: 1-2) Till we reach the last Ayat saying (what means):
“Say: ‘I seek refuge with (Allah) the Lord of mankind, The King of mankind, The God of mankind, From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one’s heart after one remembers Allah), Who whispers in the breasts of mankind, of jinns and men.’” (Surah An-Naas, 114: 1-6)
In other word, it is from the beginning of Surah Al-Fatihah (Chapter 1 in the Noble Qur’an) till the end of Surah An-Naas (last Chapter in the Noble Qur’an), provided that you seek refuge with Allah from Satan, the outcast, before reading any glorious Ayah, as The Truth, all praise and glory be to Him, instructs us saying (what means):
“So when you want to recite the Qur’an, seek refuge with Allah from Satan, the outcast (the cursed one).” (Surah An-Nahl, 16: 98)
But scholars wanted to simplify it for people, thus they summed up the definition of the Noble Qur’an by saying: “It is the Divine Speech revealed to Muhammad (may Allah bless him and grant him peace) as both a challenge and a miracle, to make clear to people the Law of Allah.” The Noble Qur’an, as any other preceding doctrinal Book: the Torah, the Gospel, and the Psalms, is divinely inspired and revealed. But the Books that preceded the Noble Qur’an were only dedicated to the doctrine.
On the other hand, the Noble Qur’an constitutes both the doctrine and the miracle that verifies the truthfulness of the Messenger of Allah, Muhammad (may Allah bless him and grant him peace). The Torah was the doctrine of Musa (Moses, peace be upon him) and his miracle was the staff [which he threw and was a serpent that swallowed up straight away all the falsehoods which the sorcerers showed and with which he had hit the sea, thus it was separated into two halves, and each separate part (of that sea water) became like the huge, firm mass of a mountain], and ‘Issa (Jesus, peace be upon him), his doctrine was the Gospel and his miracle was healing him who was born blind, and the leper, and bringing the dead to life.
Thus, with regard to the past messengers, the miracle differed from the doctrine. But as for the Qur’an it is distinguished by being both the doctrine and the miracle. For the Scriptures that Allah has revealed to the past messengers, He has sent down with the design of replacing. On the other hand, the Noble Qur’an was sent down to remain till the Last Hour befalls.
Therefore, the doctrine must be always supported by the miracle; so that any of the followers of Muhammad (may Allah bless him and grant him peace) would be able to say: “Muhammad is the Messenger of Allah and this is his miracle.” The miracle of ‘Issa (Jesus, peace be upon him) has occurred and ended, because it was a tangible one: those who had seen it believed in it, while those who did not see it, it was not addressed to them; because tangible miracles are intended to support and strengthen the believers who follow the Messenger.
As for the miracle of Musa (Moses, peace be upon him), it was the staff, with which he had struck the sea, so it divided and each separate part became like the huge, firm mass of a mountain. But the followers of Musa cannot bring back this staff now, and say this is his miracle.
So, the messengers who came before the Prophet Muhammad (may Allah bless him and grant him peace) had a doctrine and a miracle, each existing separately from the other. But the miracle supporting Muhammad (may Allah bless him and grant him peace) is itself the doctrine, embodying the miracle, so that it remains as an ever-living witness at any time.
As for the previous miracles they were limited to their times, those who lived at their manifestation believed in them, and those who did not, may or may not believe them. But we certainly believe them all because they are perfectly related in the Glorious Qur’an.
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